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Related to phalansteries: Fourierists


n. pl. phal·an·ster·ies
a. A self-sustaining cooperative community of the followers of Fourierism. Also called phalanx.
b. The buildings in such a community.
2. An association resembling a Fourierist phalanstery.

[French phalanstère : phalange, phalanx (from Latin phalanx, phalang-; see phalanx) + (mona)stère, monastery (from Late Latin monastērium; see monastery).]

phal′an·ste′ri·an (-stîr′ē-ən) adj. & n.
phal′an·ste′ri·an·ism n.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.


(ˈfælənstərɪ; -strɪ)
n, pl -steries
1. (Government, Politics & Diplomacy) (in Fourierism)
a. buildings occupied by a phalanx
b. a community represented by a phalanx
2. (Government, Politics & Diplomacy) any similar association or the buildings occupied by such an association
[C19: from French phalanstère, from phalange phalanx, on the model of monastère monastery]
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014


(ˈfæl ənˌstɛr i)

n., pl. -ster•ies.
1. (in Fourierism)
a. the buildings occupied by a phalanx.
b. the community itself.
2. any similar association, or the buildings they occupy.
[1840–50; < French phalanstère,b. phalange phalanx and monastère monastery]
phal`an•ster′i•an, adj., n.
phal`an•ster′i•an•ism, n.
Random House Kernerman Webster's College Dictionary, © 2010 K Dictionaries Ltd. Copyright 2005, 1997, 1991 by Random House, Inc. All rights reserved.


 a group or association of people or persons, especially those following the plan of Fourierism of socialist groups of 1800; people living together as one family.
Example: phalanstery of all the fiends, 1850.
Dictionary of Collective Nouns and Group Terms. Copyright 2008 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
In the next paragraph, Coverdale refers to the community's Utopian dreaming as building "splendid castles (phalansteries, perhaps, they might be more fitly called)" in the air (3: 19-20).
His reference to phalansteries and thus to Charles Fourier is completely out of place.
Benjamin had made the Utopian socialist Fourier a central figure in his research on the Paris arcades, which he suggests are anticipated by Fourier's architecturally and passionally organized "phalansteries"; in their turn, the arcades retain traces of the Utopian visions of the socialist dreamer of a libidinally segmented society.
he takes it up, and dresses it, And acts a play with it, as Hamlet did, To show what cruel uncles we have been, And how we should be uneasy in our minds While he, Prince Hamlet, weds a pretty maid (Who keeps us too long waiting, we'll confess) By symbol, to instruct us formally To fill the ditches up 'twixt class and class, And live together in phalansteries. (11.
To him, change takes place in the nation as a whole, not in the phalansteries, communes, or colonies." (50)
He lists: "Brook farm and all the other Fourierist phalansteries. New Harmony, whether under the Rappites or the Owenites.
Fourier saw such cooperation occurring in communities he called "phalanxes," based around structures called Phalansteries or "grand hotels." Wealth was determined by one's job; jobs were assigned based on the interests and desires of the individual.
When he returned to the United States he published Social Destiny of Man (1840), which was well received and contributed to the establishment of various societies and "phalansteries." In 1854 Considerant left for New York with a hundred colonists.
Petrashevskii promoted the idea of establishing Fourierist phalansteries, but it is significant that to young Alexander Herzen, these experiments were barely distinguishable from the military colonies.
He imagined a system of communities, what he termed phalanxes or phalansteries, in which all adults would engage in productive work determined by their interests and be rewarded by a complex scheme of remuneration for both labor and capital." The American Albert Brisbane, who studied in Europe and worked with Fourier before his death in 1837, transmogrified the French philosopher's ideas into an American version that de-emphasized Fourierian irreligiousness and sexual openness, heightening instead Fourierian elements that appealed to "economic and social value." See Helen Lefkowitz Horowitz, Rereading Sex: Battles Over Sexual Knowledge and Suppression in Nineteenth-Century America (New York: Knopf, 2002), 261.
Among the Fourierists, often dismissed for imagining idealized communities or phalansteries in the countryside, there was Perreymond, whose Etudes sur la ville de Paris provided practical proposals for new streets to improve traffic flow and for a massive reconstruction of the city centre--including filling in the left arm of the Seine--to provide a vital central location for important public buildings and services.
While most American Fourierists, including Brisbane, attempted to ignore elements of Fourier's theory that were particularly critical of marriage and gender norms, by the late 1840s his most radical ideas became known by the general public and created a mystique around both Fourierism and socialism that lasted long after the phalansteries ceased operating.